Book 21 Ten Practices. Then the enlightening being forest of virtues imbued with the Buddha's power entered into absorption in the skillful meditation of enlightening beings. When she had entered this absorption there appeared before her Buddhas from beyond as many lands as atoms and ten thousand Buddha lands from each direction and all were named forest of virtues. They said to the enlightening being forest of virtues, very good it is O child of Buddha that you are able to enter this concentration in skillful meditation. Good person. It is the collective empowerment of the Buddhas of the same name as many atoms and ten thousand Buddha lands from each of the ten directions and also the power of the past vows and the spiritual force of Vairochana Buddha as well as

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the power of the virtues of the enlightening beings that enables you to enter this concentration and expound the teaching for the sake of increasing in enlightened knowledge, deep entry into the realm of reality, comprehension of the realms of sentient beings, non-obstruction in what is entered into, non-hindrance in the realm of activity, attainment of infinite skill in means, embracing of the essence of all knowledge, conscious realization of all truths, knowledge of all faculties and ability to uphold and explain all the teachings. In other words, it is for initiating ten kinds of practice of enlightening beings. Good person, you should receive the spiritual power of the Buddhas to expound this teaching. Then the Buddhas bestowed on the

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enlightening being forest of virtues, unobstructed knowledge, unattached knowledge, uninterrupted knowledge, teacherless knowledge, knowledge without folly, unvarying knowledge, unerring knowledge, immeasurable knowledge, invincible knowledge, unflagging knowledge, and knowledge that cannot be taken away. Why? Because the power of this concentration is naturally thus. Then the Buddhas each extended their right hands and patted the enlightening being forest of virtues on the head, whereupon she arose from concentration and addressed the enlightening being saying, Oh Buddha children, the practice of enlightening beings is inconceivable, equal to the cosmos. Why? Because enlightening beings cultivate practice in emulation of the Buddhas of past,

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present, and future. Buddha children, great enlightening beings have ten kinds of practices which are expounded by the Buddhas of past, present, and future. What are the ten? 1. The practice of giving joy. 2. Beneficial practice. 3. The practice of non-opposition. 4. The practice of indomitability. 5. The practice of non-confusion. 6. The practice of good manifestation. 7. The practice of non-attachment. 8. The practice of that which is difficult to attain. 9. The practice of good teachings. 10. The practice of truth. What is the great enlightening beings practice of giving joy? Here the enlightening beings

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are magnanimous givers, bestowing whatever they have with an equanimous mind without regret, without hoping for reward, without seeking honor, without coveting material benefits, but only to rescue and safeguard all living beings, to include all living beings in their care, to benefit all living beings, and to emulate the original practice of all Buddhas. Recall the original practice of all Buddhas. Delight in the original practice of all Buddhas. Purify the original practice of all Buddhas. Further develop the original practice of all Buddhas. Make manifest the original practice of all Buddhas, and expound the original practice of all Buddhas, to cause all sentient beings to be relieved of pain and suffering, and attain comfort and happiness. When great

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enlightening beings cultivate this practice, they cause all living beings joy and delight, and any place where there is poverty and want, they go there by the power of will to be born noble and wealthy, so that even if every single moment, countless beings come to the enlightening beings and say, Oh benevolent one, we are poor and in need, without sustenance, hungry and weak, worn out and miserable, on the brink of death. Please pity us and give us your flesh to eat so that we may live. The enlightening beings would immediately give it to them to gladden and satisfy them. Even should countless hundreds of thousands of beings come begging this way, the enlightening beings would not shrink back, but would rather increase even more in kindness and compassion. Indeed,

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because sentient beings all come seeking, the enlightening being seeing them would become more joyful and think, I have gained a fine boon. These beings are my field of blessings. They are my good friends and benefactors. Without my asking them, they come to cause me to enter into the Buddhist teaching. I should now cultivate learning in this way, not controverting the wishes of sentient beings. They also form this thought. May all the good that I have done, do and will do cause me in the future, in all worlds, among all beings, to receive an immense body so as to satisfy all starving beings with the flesh of this body. And may I not die so long as even a single tiny creature is still not

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filled. And may the flesh I cut off be inexhaustible. By this virtue, may I attain unexcelled, complete, perfect enlightenment and experience great nirvana. And may those who eat my flesh also attain perfect enlightenment, attain impartial knowledge, fulfill all Buddha teachings, extensively perform Buddha work, until entering extinction without remainder. If the heart of even one sentient being is unfulfilled, I will not attain unexcelled, perfect enlightenment. Thus do enlightening beings benefit the living, yet without any concept of self, or any concept of sentient beings, or any concept of existence, or any concept of life, without various concepts, no concept of personality, no concept of person, no concept of human being, no concept of

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doer or receiver, they only observe the infinity of the realm of reality, and the realm of sentient beings, their emptiness, absence of existence, signlessness, insubstantiality, indeterminacy, non dependence, and non creation. When they perform this contemplation, they do not see themselves, they do not see anything given. They do not see a receiver. They do not see a field of blessings. They do not see a deed. They do not see any reward. They do not see any result. They do not see a great result. They do not see a small result. Then the enlightening beings observe that all the bodies taken on by living beings in the past, future and present eventually perish. Then they form this thought. How remarkable it is how foolish and

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ignorant sentient beings are. Within birth and death, they receive countless bodies, which are perishable and transient, soon returning to decay and extinction. Having already passed away, now passing away, and yet to pass away, they still cannot use the destructible body to seek the indestructible body. I should learn all that the Buddhas learn to realize omniscience, know all truths, and explain to sentient beings the indestructible nature of reality, which is equal in past, present and future, and which accords with utmost tranquility and serenity to cause them to permanently attain peace and happiness. This is called the great enlightening beings first practice of giving joy. What is the great enlightening beings beneficial practice? Here,

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enlightening beings maintain pure self-control and their minds have no attachment to color or form, sound, fragrance, flavor or feeling. Also, they preach this to sentient beings. They do not seek power, social status, wealth, appearance or dominions. They have no attachment to anything, but just firmly uphold pure conduct thinking, as I maintain pure discipline, I shall surely get rid of all bondage, the torment of craving, oppression, slander and disturbance, and will attain the impartial truth praised by the Buddhas. When enlightening beings maintain pure discipline in this way, even if countless devils should come to them in a single day, each bringing countless goddesses, all well-versed in the arts of pleasure, beautiful

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and alluring, with various amusing things, in order to disturb the enlightening beings' attention on the way, the enlightening beings think, these desires are hindrances to the way and obstruct unexcelled enlightenment. Therefore, they do not conceive even a single thought of lust. Their minds are as pure as Buddha. The only exception is in terms of expedient means to teach and transform sentient beings, yet they still do not relinquish the determination for omniscience. Enlightening beings do not afflict a single sentient being in pursuit of their own desires. They would rather die themselves than to do anything which would afflict a single being. After enlightening beings have gotten to see the Buddha, they never arouse a single

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thought of desire, much less act upon desire. At this point, enlightening beings think. All sentient beings throughout the long night of ignorance think of desires, pursue desires, and are attached to desires. Their minds are set in their ways and they are addicted to desires, whirling along with them, not having any freedom. I should cause these devils and these goddesses and all sentient beings to abide by the unexcelled precepts. Once they abide in pure discipline, their minds will never turn back from the direction of universal knowledge, and eventually they will attain unexcelled complete perfect enlightenment and finally attain complete extinction with no remainder. Why? This is the work we ought to do. We should follow the

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Buddhas in cultivating this learning, and having done so, divorce all bad actions and get rid of the ignorance of the idea of self, enter all Buddha teachings by means of knowledge, and explain them to sentient beings to rid them of delusion, all the while knowing, however, that there is no delusion apart from sentient beings, and there are no sentient beings apart from delusion, that there are no sentient beings within delusion, and no delusion within sentient beings, and also that it is not that delusion is sentient beings, or that sentient beings are a delusion. Delusion is not something inside or outside, and sentient beings are not something inside or outside. They know all things are unreal, suddenly arising and suddenly perishing, having no solidity or stability, like dreams, like reflections, like phantoms,

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like illusions, fooling the ignorant. Those who understand in this way will be able to comprehend all actions, to master birth and death, as well as nirvana, to realize enlightenment, to save themselves and cause others to gain salvation, to liberate themselves and enable others to gain liberation, to conquer themselves and cause others to be tamed, to become tranquil themselves and enable others to become tranquil, to be secure themselves and enable others to be secure, to be free from defilement themselves and cause others to be free from defilement, to be pure themselves and cause others to be pure, to be dispassionate themselves and cause others to be dispassionate, to be happy themselves and cause others to be happy.

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Here enlightening beings also form this thought, I should follow all the enlightened ones, detach from all worldly actions, fulfill all qualities of Buddhahood, abide in supreme equanimity, be impartial toward all beings, clearly understand the objective realm, get rid of all error, cut off all conceptualizations, abandon all attachments, and skillfully engineer emancipation to ever abide mentally in unexcelled, inexplicable, independent, immutable, measureless, boundless, inexhaustible, formless, most profound wisdom. This is called the great enlightening being's second practice of beneficial action. What is the great enlightening being's practice of non-opposition?

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Here enlightening beings always practice tolerance and forbearance, being humble and respectful, not harming self, others, or both, not stealing or causing others to steal, not being attached to themselves, to others, or to both, not seeking fame or profit. They only think, I should always expound the teaching to sentient beings to cause them to divorce all evils, to cut off greed, anger, folly, pride, hypocrisy, stinginess, jealousy, obsequiousness, and dishonesty, and cause them to always abide peacefully in forbearance and harmony. When enlightening beings achieve this forbearance, even if countless beings should come to them, and each being should produce countless mouths and utter countless words, unpleasant words,

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unwholesome words, displeasing words, undesirable words, words which are not those of the benevolent or the virtuous, words which are not those of wisdom, words which are not in accord with sagacity, words which sages do not approach, detestable words, and unbearable words, even if they abuse and revile the enlightening beings with such speech, and furthermore, if they all had countless hands bearing countless cudgels with which they attacked and injured the enlightening beings without relenting for immeasurable eons, should enlightening beings encounter such torture, their hair standing on end, their life about to end, they form this thought, if my mind is disturbed by this suffering, then I have not mastered myself.

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I am not self-possessed. I do not understand myself. I am uncultivated. I am not properly stabilized. I am not at peace. I am careless. I give rise to attachments. How can I enable others to attain purity of mind? Then the enlightening beings also think, since beginningless time, I have dwelt in birth and death and experienced its pains and vexations, and thus reflecting, they redouble their efforts purify their minds and attain joy. They skillfully tune and concentrate themselves, and themselves able to abide in the Buddha teaching, they also enable sentient beings to attain the same condition. They further reflect, this body is empty and null. It has no self or possessions.

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It has no reality. It is void by nature with no duality. Neither pain nor pleasure has any existence because all things are empty. I should expound this teaching for people to enable all sentient beings to do away with their views. Therefore, though I meet with suffering today, I should accept it with patience out of compassion for beings, to benefit beings, to pacify beings, out of pity for beings, to take care of beings and not abandon them, to attain enlightenment myself and also to enable others to attain enlightenment so that my mind will never regress and so that I may progress on the way of Buddhahood. This is called the Enlightening Being's third practice of non-opposition. What is Great Enlightening Being's practice of Indomitability?

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Here the Enlightening Beings cultivate various forms of energy, foremost energy, great energy, excellent energy, outstanding energy, supreme energy, sublime energy, exalted energy, unsurpassed energy, unequaled energy, comprehensive energy. They become naturally free from the three poisons of greed, hatred, and delusion, naturally free from pride and conceit, naturally not hypocritical, naturally not stingy or jealous, naturally not deceitful, naturally conscientious. Ultimately, they do not make any effort that would afflict a single living being. They only make efforts to cut off all afflictions, to pull out the roots of all confusion, to

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get rid of all force of habit, to know all realms of living beings, to know where all beings die and are born, to know the afflictions of all sentient beings, to know the inclinations of all sentient beings, to know the perspectives of all sentient beings, to know the superiority and inferiority of faculties of all sentient beings, to know the mental activities of all sentient beings, to know all realms of phenomena, to know the basic nature of all Buddha qualities, to know the equal nature of all Buddha qualities, to know the equal nature of all time frames, to attain the light of knowledge of all Buddha teachings, to experience the knowledge of all Buddha teachings, to know the unique true character of all Buddha teachings, to know the infinity

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of all Buddha teachings, to attain far-reaching decisive knowledge of techniques of all Buddha teachings, and to attain the knowledge to analyze and expound the expressions and meanings of all Buddha teachings. Once enlightening beings have perfected these practices of energetic effort, if someone should say to them, can you pass countless eons enduring the pains of uninterrupted hell for the sake of each and every being in countless worlds, cause those beings to each meet countless Buddhas in the world, and through seeing Buddhas attain felicity and finally enter extinction without remainder, after which you yourself attain unexcelled complete perfect enlightenment, they would answer, I can. Then again, if someone should say, there are countless oceans,

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you should drain them drop by drop with a hair tip. There are countless worlds, you should shatter them to atoms and count each and every drop of the oceans and atoms of the worlds, and for that number of eons endure incessant suffering for the sake of living beings, the enlightening beings would not have a moment of regret or resentment on hearing such words. They would only be more joyful, feeling profoundly happy and fortunate that they had attained such a great benefit that they could by their power enable sentient beings to be forever liberated from suffering. Enlightening beings by these means which they employ enable all beings in all worlds to eventually reach ultimate release without remainder. This is called the enlightening beings practice of indomitability. What is great enlightening beings practice of non-confusion?

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Here enlightening beings perfect right mindfulness, their minds free from distraction and disturbance, firm and imperturbable, consummately pure, immeasurably vast, without any delusion or confusion. By virtue of this right mindfulness, they well understand all worldly speech and are able to remember the verbal explanations of transmundane laws. That is to say, they can remember the explanations of material and immaterial phenomena. They can remember the explanations of the definition of the intrinsic nature of sensation, perception, conditioning, and consciousness without any confusion in their minds. In the world they die in one place and are born in another without confusion in their minds. They enter the womb and leave the womb without confusion

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in their minds. They arouse the will for enlightenment without confusion in their minds. They attend teachers without confusion in their minds. They earnestly practice the Buddhist teachings without confusion in their minds. They notice the doings of demons without confusion in their minds. They divorce demonic activity without confusion in their minds. They cultivate enlightening practice for countless eons without confusion in their minds. The enlightening beings, having developed this immeasurable right mindfulness, spend countless eons listening to truthful teachings from enlightened and enlightening guides, profound teachings relating to emptiness, vast teachings relating to activity in the relative world,

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teachings relating to adornment by virtuous qualities, teachings of all kinds of arrays of the qualities of the cosmos, all interrelated teachings expounding various bodies of words, phrases, and sentences, teachings of the embellishments of enlightening beings, teachings of the supremacy of the spiritual power and radiance of the Buddhas, teachings of the purity of correct seeking of certain understanding, teachings of non-attachment to any world, teachings which define all worlds, teachings of extremely broad scope, teachings of removing the blinders of ignorance and understanding of all beings, teachings of what is common and what is not, teachings of the excellence of enlightening knowledge, teachings of the independence of

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omniscience. Having heard these teachings, enlightening beings keep them constantly in mind for an incalculable period of time. Why? When great enlightening beings cultivate practices over countless eons, they never afflict a single sentient being which would cause loss of right mindfulness. They do not ruin the right teaching and do not cut off roots of goodness. Their minds are always expanding knowledge. Furthermore, these enlightening beings cannot be confused or disturbed by any kind of sound, loud sounds, coarse and garbled sounds, terrifying sounds, pleasing sounds, displeasing sounds, ear-shattering sounds, sense-debilitating sounds. When the enlightening beings hear such countless good or bad sounds, even though the sounds fill countless worlds,

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they are never disturbed or distracted for a moment. That is to say, their right mindfulness is undisturbed. Their state is undisturbed. Their concentration is undisturbed. Their entry into emptiness is undisturbed. Their practice of enlightening acts is undisturbed. Their determination for enlightenment is undisturbed. Their recollection of the Buddhas is undisturbed. Their contemplation of truth is undisturbed. Their knowledge to civilize sentient beings is undisturbed. Their knowledge to purify sentient beings is undisturbed. Their certain understanding of the meaning of profundity is undisturbed. Because they do no evil, they have no obstruction of evil habits. Because they do not produce afflictions,

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they have no obstruction by afflictions. Because they do not slight the teaching, they have no barrier to the teaching. Because they do not slander and repudiate the truth, they have no obstruction by retribution. Even if the aforementioned sounds should each fill countless worlds ceaselessly for countless eons, each able to devastate the faculties, bodies, and minds of sentient beings, they still could not damage the minds of these enlightening beings. Enlightening beings enter concentration, abide in the teaching of the sage, and meditate on and investigate all sounds, becoming thoroughly familiar with the characteristics of origin, existence, and disappearance of all sounds, and come to know the nature of the origin, existence,

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and disappearance of all sounds. Having heard them, they do not give rise to covetousness or aversion and don't lose mindfulness. They apprehend their characteristics precisely without being influenced by or attached to them. They know all sounds have no existence, are in reality ungraspable, that they have no creator and no origin, that they are equal to nirvana and have no differentiations. Thus do enlightening beings perfect tranquil, peaceful, physical, verbal, and mental action, never regressing, till they reach omniscience. They skillfully enter all manner of meditative concentrations and know that all concentrations are of the same one essence. They comprehend that all things have no bounds and attain true

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knowledge of all things. They attain profound concentration detached from all sounds. They attain countless kinds of concentration. They increasingly develop a boundlessly vast mind of great compassion. At this point, enlightening beings attain countless concentrations in a single instant, and hearing such sounds are not disturbed. They gradually increase and broaden their concentration. They form this thought, I should get all beings to abide peacefully in unsurpassed pure mindfulness, so they may attain non-regression on the way to omniscience and ultimately attain to nirvana without remainder. This is called the enlightening being's fifth practice, leaving confusion behind.

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What is the great enlightening being's practice of good manifestation? Here the enlightening beings are pure in thought, word, and deed. They abide in non-acquisition and demonstrate non-acquisitive thought, word, and deed. They know that physical, verbal, and mental actions have no absolute existence. Because they are free from falsehood, they are free from bondage. What they demonstrate is without inherent nature and depends on nothing. They abide in mental accord with reality. They know the intrinsic nature of infinite minds. They know the inherent nature of all things is ungraspable, formless, exceedingly profound, and difficult to penetrate. They abide in the absolute state, true thusness, the essence of

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things. They appear in life by way of experience, yet have no retribution for actions. Unborn and undying, they abide in the dispassionate, tranquil nature of the realm of nirvana. They abide in the nature of true reality, absence of inherent reality or own being. They are beyond the power of speech to fully describe. They transcend all worlds and do not depend on anything. They enter into the truth that is free from discrimination, bondage, and detachment. They enter the true principle of supreme knowledge. They enter the transcendental truth which cannot be understood or known by any worldlings. Such are the characteristics of the enlightening beings' expedient manifestations of life. These enlightening

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beings formulate this thought. The nature of all sentient beings is naturelessness. The nature of all phenomena is uncreated. The form of all lands is formlessness. In all worlds, there only exists verbal expression, and verbal expression has no basis in facts. Furthermore, facts have no basis in words. Thus do enlightening beings understand that all things are void and all worlds are silent. All the Buddha's teachings add nothing. The Buddha teachings are no different from the phenomena of the world, and the phenomena of the world are no different from the Buddha teachings. The Buddha teachings and worldly phenomena are neither mixed up nor differentiated. Knowing that the nature of elements is equal, entering everywhere into the triple world, never giving up the determination

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for great enlightenment, never retreating from the will to transform sentient beings, ever expanding and increasing the heart of great compassion, they are a reliance for all living beings. Then enlightening beings also form this thought. If I do not develop and mature sentient beings, who will? If I do not pacify and civilize sentient beings, who will? If I do not teach and renew sentient beings, who will? If I do not awaken sentient beings, who will? If I do not purify sentient beings, who will? This is my duty, my task. They also form this thought. If I alone understand this profound teaching, then only I will attain liberation in unexcelled, complete,

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perfect enlightenment, while all sentient beings, being blind, will enter perilous paths bound by afflictions, like people seriously ill, constantly suffering pains. In the prison of craving and attachment, they are unable to get out by themselves. They will not leave the realms of hells, hungry ghosts, animals, or the netherworld. They cannot extinguish suffering or abandon evil deeds. Furthermore, in the darkness of ignorance, they do not see reality. Revolving in birth and death, they have no means of emancipation. Living in the eight difficult situations, encrusted by all sorts of defilements, all manner of afflictions cover their minds. Deluded by false views, they do not travel the

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right path. Thus observing sentient beings, enlightening beings think, it would not be proper for me to abandon these sentient beings while they are still undeveloped, immature, and unruly, and myself attain unexcelled, complete, perfect enlightenment. I should first transform these sentient beings, practicing enlightening beings for unspeakably many eons, first developing the undeveloped and taming the unruly. When these enlightening beings abide by this practice, if gods, demons, ascetics, priests, or inhabitants of any worlds, cherubims, titans, and so on, should get to see them, or sojourn with them for a while, and honor and respect them, serve them and give them offerings, or even hear of them,

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once having crossed their minds, these deeds will not be in vain. They shall surely attain perfect enlightenment. This is called the great enlightening being's sixth practice, the practice of good manifestation. What is the great enlightening being's practice of non-attachment? These great enlightening beings, with minds free from attachment, can in every successive instant enter into countless worlds and adorn and purify these countless worlds, their minds free from attachment to anything in these worlds. They visit countless Buddhas, pay their respects, wait on them, and present them with offerings of countless flowers, perfumes, garlands, fragrant ointments, powdered incenses, clothes, jewels, banners, parasols, and various other adornments, all without number. These offerings are for the

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sake of the ultimate uncreated truth, for the sake of abiding in the inconceivable truth. In every instant they see countless Buddhas, their minds are free from attachment to the Buddha's places, and they have no attachment to the Buddha lands either. They also have no attachments to the distinguishing marks of the Buddhas, and while they see the Buddha's auras of light and hear the Buddha's sermons, yet they have no attachment. They also have no attachment to the congregations of the Buddhas and enlightening beings of the worlds of the ten directions. Having heard the Buddha's teachings, their minds are joyful, and the power of their will is greatly increased so that they are able to encompass and carry out the practices of enlightening beings, yet they have no attachments. These enlightening beings, through unspeakably many eons,

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see untold Buddhas appear in the world. They attend and supply each Buddha for untold eons, never wearying of this. Seeing the Buddhas, hearing their teachings, and seeing the magnificent arrays of the assemblies of enlightening beings, they are unattached to any of them. And when they see impure worlds, they have no aversion. Why? Because these enlightening beings observe according to the Buddha teachings. In the teaching of the Buddhas, there is neither defilement nor purity, neither darkness nor light, neither difference nor unity, neither truth nor falsehood, neither security nor danger, no right path and no wrong path. Thus do enlightening beings enter deeply into the realm of reality, teaching and transforming sentient beings without forming attachments to sentient beings.

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They accept and hold the teaching, yet they do not form attachments to the teaching. They arouse the will for enlightenment and abide in the abode of the Buddhas, yet they do not form attachments to the abode of Buddhas. Though they speak, their minds have no attachment to speech. They enter the various realms of life with minds unattached to those realms. They comprehend concentration, can enter and can dwell in concentration, but they have no attachment to concentration. Going to visit countless Buddha lands, they may enter, see, or sojourn therein, but their minds have no attachment to Buddha lands, and when they leave, they do not miss them. Because great enlightening beings are able to be without attachment in this way, their minds have no barriers to the Buddha teaching. They comprehend the enlightenment of

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Buddhas. They realize the discipline of the teaching. They abide by the right teaching of the Buddhas and cultivate the practices of enlightening beings. They contemplate the enlightening beings' methods of liberation. Their minds are free from attachment to the dwelling places of enlightening beings, and they also have no attachments to the practices of enlightening beings. They clear the way of enlightening beings and receive the prediction of enlightenment which is given to enlightening beings. Having received the prediction, they reflect. Sentient beings are foolish and ignorant, without knowledge or vision, without faith or understanding, lacking in intelligent action, greedy and dishonest, covetous and grasping, revolving in the flow of birth and death. They do not seek to see the Buddha. They do not follow enlightened guides. They do not trust

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the Buddha. They are lost in error, mistakenly entering dangerous paths. They do not respect the sovereign of the ten powers. They do not realize the benevolence of the enlightening beings. They are attached to their dwelling places, and when they hear that all things are empty, their minds are startled and frightened, and they shy away from the true teaching and abide in false teachings. They abandon the level, even path and enter perilous, difficult paths. They reject the ideas of the Buddha and pursue the ideas of demons. They are firmly and relentlessly attached to existence. Thus observing sentient beings, enlightening beings increase in great compassion and develop roots of goodness, and yet they are unattached. At this point,

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enlightening beings also think, I should, for the sake of a single enlightening being in each land in the worlds in the ten directions, spend countless eons teaching and developing, and should do the same for all sentient beings, without on this account wearying or giving up. Furthermore, measuring the entire universe with a hair tip, at a single point they pass unspeakably many unspeakable numbers of eons teaching, edifying, and civilizing all beings, and also do likewise at each and every point in the universe. Never for a moment do they cling to self or entertain any conception of self or possession. At each point they cultivate enlightening practice throughout the eons of the future, not attached to the body, not attached to phenomena, not attached to recollection, not attached to vows,

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not attached to concentration, not attached to contemplation, not attached to tranquil stabilization, not attached to spheres or objects, not attached to teaching and training sentient beings, and not attached to entering the realm of reality. Why? The enlightening beings form this thought. I should look upon all objective realms as like phantoms, all Buddhas as like reflections, enlightening practices as like dreams, Buddha's sermons as like echoes. All worlds are like illusions because they are upheld by the consequences of actions. Differentiated bodies are like apparitions because they are produced by the power of deeds. All sentient beings are like mind because they are defiled by various influences. All things are like the limit of reality

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because they cannot change. They also form this thought. I should carry on enlightening practices in all lands, in all worlds, throughout space, moment after moment, clearly realizing all truths taught by the Buddha with precise presence of mind, free from attachments. Thus do enlightening beings observe that the body has no self and they see the Buddha without hindrance. In order to transform sentient beings, they expound various teachings to cause them to have unlimited joy and pure faith in the Buddha's teaching. They rescue all without weariness of mind. Because they are unwearied, if there are any sentient beings in any world who are not mature or unruly in any way, they go there and employ expedient methods to transform and liberate them.

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By virtue of great commitment and will, they remain secure among those beings, various kinds of speech, deeds, attachments, devices, associations, routines, activities, perspectives, births and deaths, and teach them, not letting their minds be disturbed or discouraged, and never for a moment forming any thought of attachment. Why? Because they have attained non-attachment and independence. Their own benefit and the benefit of others is fulfilled with purity. This is called the great enlightening being's seventh practice of non-attachment. What is the great enlightening being's practice of that which is difficult to attain? Here the enlightening beings perfect roots of goodness which are difficult to attain, invincible roots of goodness,

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supreme roots of goodness, indestructible roots of goodness, unsurpassable roots of goodness, inconceivable roots of goodness, inexhaustible roots of goodness, independently powered roots of goodness, greatly influential roots of goodness, roots of goodness which are of the same essence as all buddhas. When these enlightening beings carry out their practice, they attain supreme understanding of the buddha teaching. They attain broad understanding of the buddha's enlightenment. They never give up the vows of enlightening beings, and for all ages their minds never weary. They do not shrink from suffering, and they cannot be moved by any demons. Under the care of all buddhas, they fully carry out all the difficult undertakings of enlightening beings. In cultivating

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enlightening practices, they are diligent and energetic, never lazy. They never retreat from the vow of universal salvation. Once the enlightening beings abide in these difficult to accomplish practices, they are able to transmute immeasurable ages of birth and death in every instant without giving up the great vow of enlightening beings. If any sentient beings serve and support them, or even see or hear of them, they will all attain non-regression on the way to unexcelled complete perfect enlightenment. Though the enlightening beings understand that sentient beings are not existent, yet they do not abandon the realms of sentient beings. They are like ship captains, not staying on this shore, not staying on the other shore, not staying midway, yet able to ferry sentient beings from this shore over to the other shore

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because they are always traveling back and forth. In the same way, enlightening beings do not stay in birth and death, do not stay in nirvana, and also do not stay in midstream of birth and death, while they are able to deliver sentient beings from this shore to the other shore, where it is safe and secure, without sorrow or trouble. And they have no attachment to the numbers of sentient beings. They do not abandon one being for attachment to many beings, and do not abandon many beings for attachment to one being. They neither increase nor decrease the realms of sentient beings. They neither exhaust nor perpetuate the realms of sentient beings. They neither discriminate nor bifurcate the realms of sentient beings. Why? Enlightening

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beings enter deeply into the realms of sentient beings as the realm of truth. The realms of sentient beings and the realm of truth are non-dual. In the non-dual, there is no increase or decrease, no origination or destruction, no existence or non-existence, no grasping and no reliance, no attachment and no duality. Why? Because enlightening beings realize that all things and the realm of truth are non-dual. Thus do enlightening beings, by means of appropriate techniques, enter into the profound realm of truth and abide in formlessness while adorning their bodies with pure forms. They understand that things have no intrinsic nature, yet they are able to distinguish the characteristics of all things. They do not grasp

[55:12]

sentient beings, yet they are able to know the numbers of sentient beings. They are not attached to worlds, yet they appear physically in Buddha lands. They do not discriminate principles, yet they enter skillfully into the Buddha teachings. They profoundly understand their meanings and principles and extensively expound the verbal teachings. They comprehend the dispassionate reality of all things, yet do not cease the path of enlightening. They do not withdraw from enlightening. They always diligently cultivate inexhaustible practice. They freely enter the pure realm of reality. It may be likened to drilling wood to produce fire. Fires may be unlimited, but the fire doesn't go out. In the same way, do enlightening beings

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liberate people without end, yet they remain in the world forever without becoming extinct. They neither do nor do not reach an ultimate end, neither do nor do not grasp, neither do nor do not rely, are neither worldlings or Buddhists, neither ordinary people nor realized people. When enlightening beings accomplish this difficult-to-attain state of mind and cultivate enlightening practice, they do not preach the doctrines of the two vehicles. They do not preach Buddhism. They do not talk about the world. They do not expound worldly doctrines. They don't explain sentient beings. They don't say there are no sentient beings. They don't talk about purity or defilement. Why? Because enlightening beings know all things

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have no defilement and no grasping, do not proceed, and do not recede. When enlightening beings practice this dispassionate, subtle, extremely deep, and all-surpassing teaching, they do not think, I am cultivating this practice, have cultivated this practice, will cultivate this practice. They are not attached to physical or mental elements, or to sense faculties, sense consciousness, or sense data, or to inner or outer worlds. The great vows they undertake, their transcendent ways, and all their methods are without attachments. Why? Because in the realm of truth, there are no two names corresponding to reality. In the vehicle of listeners and the vehicle of the self-awakened, there are no real names. In the vehicle of enlightening beings,

[58:22]

there are no real names. In perfect enlightenment, there are no real names. In the world of ordinary people, there are no real names, nor impurity or impurity in birth and death or nirvana. Why? Because all things are non-dual, yet none are not dual. They are like space, which anywhere in the universe, whether past, present, or future, cannot be apprehended, yet it is not that there is no space. Thus do enlightening beings observe all things to be ungraspable, yet not non-existent. They see things as they are, without neglecting their tasks, everywhere demonstrating the practices of enlightening activities. They do not give up their great vows, civilizing sentient beings,

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turning the wheel of true teaching. They do not violate cause and effect, and do not deny it, and do not deviate from the impartial truth. Equal to the Buddhas of all times, they do not cut off the lineage of Buddhahood. They do not violate the character of reality. Entering deeply into the teaching, their expository ability is endless. They hear the teaching without attachment. Reaching the profound depths of the teaching, they are able to expound it skillfully, hearts without fear. They do not give up the abode of Buddhas, but they do not violate natural laws. They appear throughout the world, yet are not attached to the world. Thus do enlightening beings achieve the mind of wisdom, which is difficult to attain. Cultivating various practices, they free sentient beings from the

[60:30]

three woeful states of hell, ghosthood, and animality. Teaching and enlightening, taming and civilizing, placing them on the way of the Buddhas of all times, making them unshakeable. Furthermore, they form this thought. Beings in the world are ungrateful and even hostile to one another. With false views and clinging attachments, illusions and delusions, they are ignorant and unwise. Having no faith, they follow bad associates and develop various kinds of perverse cleverness. They are full of various afflictions like craving and ignorance. This is where I am to cultivate the practice of enlightening beings. If people who are grateful, intelligent, wise, and knowing filled the world, I would not cultivate the practices of enlightening

[61:32]

beings therein. Why? I have no attraction or opposition to sentient beings. I seek nothing from them. I do not seek even so much as a single word of praise. Cultivating enlightening practices forever and ever, they never have a single thought of doing it for themselves. They only want to liberate all sentient beings, to purify them so that they attain eternal emancipation. Why? Because those who would be enlightened guides must be thus, not grasping, not seeking, just practicing the enlightening way for the sake of beings to enable them to reach the peaceful, secure other shore and attain complete perfect enlightenment. This is called the great enlightening being's eighth practice, that which is difficult to attain.

[62:33]

What is the great enlightening being's practice of good teachings? Here the enlightening beings act as pure, cool reservoirs of truth for the sake of beings of all worlds, celestial and human beings, devils and gods, ascetics and priests, and so on. Maintaining true teaching, they do not let the seed of Buddhahood be cut off. Because they attain the spell of pure light in teaching and predicting enlightenment, their intellectual powers are inexhaustible. Because they attain the spell of complete meaning, their comprehension of meanings is inexhaustible. Because they attain the spell of realization of true principles, their comprehension of principles is inexhaustible. Because they attain the spell of explanatory expression,

[63:36]

their comprehension of words is inexhaustible. Because they attain the spell of non-obstruction of inexhaustible meanings of boundless words and phrases, their unimpeded comprehension is inexhaustible. Because they attain the spell of non-obstruction of inexhaustible meanings of boundless words and phrases, their unimpeded comprehension is inexhaustible. Because they are anointed by the spell of the Buddha's coronation, their delightful eloquence is inexhaustible. Because they attain the spell of enlightenment without relying on another, their illuminating discourse is inexhaustible. Because they attain the spell of adaptive explanation, their adaptive discourse is inexhaustible. Because they attain the

[64:38]

spell of elucidation and analysis of all kinds of bodies of words, phrases, and sentences, their explanatory eloquence is inexhaustible. Because they attain the spell of boundless versatility, their boundless elucidation is inexhaustible. The great compassion of these enlightening beings is strong and steadfast, extending to all creatures. Throughout the universe, they change their bodies to a golden color and carry out the deeds of Buddha's time and time again, adapting to the faculties, natures, and inclinations of sentient beings. With a universal tongue within one voice, they manifest unlimited sounds, teaching as appropriate to the occasion, bringing joy to all. Even if there were countless beings in innumerable conditions,

[65:43]

all in the same assembly, that assembly so vast it fills untold worlds, and each had innumerable mouths, each capable of producing billions of sounds, and each should ask the enlightening beings different questions all at once, the enlightening beings would be able to take on all the questions instantly and reply to them and cause their doubts to be removed. As this is true of one assembly, so it is also of countless assemblies. Furthermore, even if every single spot as big as a hair tip should in every successive moment produce unspeakably many unspeakable numbers of congregations throughout the eons of the future, those eons may be exhausted, but the congregations are infinite, and all of them should every moment ask different questions in different worlds, enlightening beings could

[66:49]

receive them all in a single instant without fear or timidity, without doubt or error, thinking, even if all sentient beings come and question me, I will expound the truth to them ceaselessly, endlessly, causing them all to rejoice and dwell in the path of virtue, and also cause them to understand all words and expressions and be able to explain various principles to sentient beings, yet without discrimination in regard to language, even if they come and ask difficult questions in countless various ways of speaking, I will receive them all at once and answer them all in one voice, causing them all to understand without omitting anything. This is because they have been anointed with omniscience, because they have found the unobstructed treasury of the

[67:52]

potential of enlightenment, because they have attained the sphere of light of all truths, and because they are replete with universal knowledge. Once the enlightening beings abide in the practice of good teachings, they can purify themselves and also can benefit all sentient beings by appropriate means without attachments, not seeing that there are any sentient beings that attain emancipation. As they do in this universe, so in countless universes do they turn golden and fully equipped with the wondrous voice, with no barrier to any truth, perform Buddha work. These enlightening beings develop ten kinds of body, the transcendent body which enters into boundless realms due to annihilating all worldliness, the imminent body which enters into boundless realms due to birth

[68:59]

in all worlds, the unborn body due to abiding in the impartiality of birthlessness, the undying body due to all expression of extinction being ungraspable, the non-real body due to attainment of accord with reality, the non-false body due to adaptive appearance, the unchanging body being removed from death in one place and rebirth in another, the non-disintegrating body, the nature of the realm of reality being indestructible, the uniform body being beyond all manner of speaking past present or future, the formless body due to ability to observe the characteristics of things. Developing these ten bodies, enlightening beings are a house for all sentient beings

[70:04]

because they raise all roots of goodness. They are saviors for all sentient beings because they enable them to attain great peace. They are a refuge for all sentient beings because they act as a great reliance for them. They are guides for all sentient beings because they enable them to attain unsurpassed emancipation. They are teachers of all sentient beings because they cause them to enter into the truth. They are lamps for all sentient beings because they cause them to see clearly the consequences of actions. They are lights for all sentient beings because they cause the extremely profound wondrous truth to be illuminated. They are a torch for all in all times because they cause them to clearly understand the truth.

[71:04]

They are illumination for all worlds because they cause them to enter the state of radiant light. They are clarifiers for all realms of being because they reveal the powers of the enlightened. This is called the great enlightening being's ninth practice of good teachings. When enlightening beings abide in this practice they are a pure cool reservoir of truth for all sentient beings because they can plumb the source of all the buddha teachings. What is the great enlightening being's practice of truth? Here the enlightening beings perfect true speech. They can act in accord with what they say and can speak according to what they do. These enlightening beings study the true words of the buddhas of all times. They enter the nature

[72:06]

of the lineage of the buddhas of all times. They equal the roots of goodness of the buddhas of all times. They apprehend the non-dual speech of the buddhas of all times. Learning from the enlightened ones their knowledge and wisdom is consummate. These enlightening beings develop the knowledge of what is so and what is not so in regard to sentient beings. The knowledge of consequences of past future and present actions. The knowledge of sharpness and dullness of all faculties. The knowledge of various realms. The knowledge of various understandings. The knowledge of where all paths lead. The knowledge of defilement or purity and proper or improper timing of all meditations, liberations, and concentrations. The knowledge of past abodes

[73:07]

in all worlds. The knowledge of clairvoyance and the knowledge of the end of all taints. Yet they don't give up carrying out all the practices of enlightening beings. Why? Because they want to teach and enlighten all living beings and purify them. The enlightening beings also conceive this overwhelming determination. If I attain complete perfect enlightenment first without having established all sentient beings on the path of unsurpassed liberation, I would be violating my original vow. That would never do. So I should first cause all sentient beings to attain unexcelled enlightenment and nirvana without remainder and then after that fulfill Buddhahood. Why? Sentient beings have not asked me to set my mind on enlightenment. I of my own accord act as an unsolicited friend to sentient beings wishing to first cause all

[74:15]

beings to fully develop their good potential and attain omniscience. This is why I am supreme because I am not attached to any world. I am highest because I dwell in the state of unsurpassed self-control. I am free from all blindness because I understand that sentient beings are boundless. I am done because my original vow is accomplished. I am versatile because of the adornment of virtues of enlightening beings. I am reliable because of the acceptance of the Buddhas of all times. Because the enlightening beings do not give up their fundamental vow, they gain entry to the adornment of unexcelled knowledge and wisdom. They benefit living beings causing them all to be fulfilled. They attain final consummation of their original vow. Their knowledge has free access to

[75:20]

all truths. They cause all sentient beings to attain to purity. Instant to instant they travel throughout the worlds of the ten directions. Instant to instant visiting countless buddha lands. Instant to instant seeing countless buddhas and the pure lands the buddhas adorned. They show the independent spiritual power of the enlightened pervading the space of the cosmos. These enlightening beings manifest innumerable bodies entering all worlds without relying on anything. In their bodies they manifest all lands, all beings, all phenomena, and all buddhas. These enlightening beings know the various thoughts, desires, understandings, results of action, and roots of goodness of all living beings and appear to them in accordance with their needs

[76:23]

in order to civilize and tame them. They look upon the enlightening beings as like phantoms, all things as like magic tricks. The appearance of buddhas in the world is like reflections, all worlds is like dreams. They attain the inexhaustible treasury of bodies of meanings and expressions. They are in command of right mindfulness and they have certain knowledge of all truths. Their wisdom is supreme and they enter into the true character of all concentrations and abide in the state of non-duality of one essence. Because sentient beings all cling to duality, great enlightening beings abide in great compassion, cultivating this teaching to annihilate afflictions. They attain the ten powers of buddhahood and enter the reality realm which is

[77:24]

like the net of indra, accomplishing the unhindered liberation of the enlightened. They are valiants among humans, roaring the lion's roar. They attain fearlessness and are able to turn the wheel of the unimpeded pure teaching, attaining liberation of intellect. They know thoroughly all objects in the world, stopping the whirlpool of birth and death. They enter the ocean of wisdom, preserving the right teachings of the buddhas of past, present, and future for the sake of all sentient beings. They reach the fountainhead of the real character of the ocean of all buddha teachings. Once enlightening beings dwell in this practice of truth, any beings who associate with them are caused to open up in understanding, be full of joy, and completely pure. This is called

[78:27]

the great enlightening being's tenth practice of truth. Then, because of the spiritual power of the buddha, in each of the ten directions as many worlds as atoms in a buddha land quaked in six ways. Moving, moving everywhere, moving equally everywhere. Rising, rising everywhere, rising equally everywhere. Surging, surging everywhere, surging equally everywhere. Shaking, shaking everywhere, shaking equally everywhere. Roaring, roaring everywhere, roaring equally everywhere. crashing, crashing everywhere, crashing equally everywhere. It rained beautiful celestial flowers, celestial perfumes and incense, celestial garlands and raiment, celestial jewels and ornaments. Heavenly music played and

[79:33]

celestial lights shone, conveying the subtle voices of all celestial beings. The miracles that appeared when the ten practices were expounded in the Suyama heaven of this world also appeared likewise in all the worlds of the ten directions. Also, due to the spiritual power of the Buddha, from each of the ten directions as many enlightening beings as atoms in a hundred thousand Buddha lands came to this world from beyond worlds as numerous as atoms in a hundred thousand Buddha lands. Filling the ten directions, they said to the enlightening being, Forest of Virtue, excellent O child of Buddha, you can skillfully expound the practices of enlightening beings. We are all similarly named Forest of Virtues, and the worlds we live in are all called Banner of

[80:36]

Virtue, and the Buddhas of those lands are all named Universal Virtue. At our Buddha's places, this teaching is also expounded. The assembly words and principles are all the same, nothing more and nothing less. Child of Buddha, we have all come to this assembly through the power of the Buddhas to be witnesses for you. This is also true of all the worlds in the ten directions. Then the enlightening being, Forest of Virtues, by the spiritual power of the Buddha, looked over all the congregations in the ten directions throughout the cosmos. Because she wanted to cause the lineage of Buddhas to continue, to cause the family of enlightening beings to be pure, to cause those who undertake vows not to regress, to cause practitioners to persevere, to cause all peoples in all

[81:41]

times to be equal, to contact all the strains of Buddhas of all times, to expound roots of goodness that have been cultivated, to observe and analyze all faculties, inclinations, understandings, afflictions, habits, and mental activities, and to clarify the enlightenment of all Buddhas, said in verse, wholehearted honor to the Lords of ten powers, undefiled, totally pure, the unobstructed seers, their realm is profound and far-reaching beyond compare. They abide in the space-like path, the supreme among humans in the past, with immeasurable virtue, free from attachments, foremost in valor, without any peer, those beyond the dusts

[82:42]

travel this path. Now in the lands of the ten directions, the ultimate truth is ably explained, free from all faults, utterly pure, the independent travel this path. The future lions among humans travel everywhere throughout the cosmos. Having evoked the Buddha's mind of compassion, the benefactors travel this path. The incomparable honored ones of all times naturally destroy the darkness of ignorance, equanimous toward all things. Those of great power travel this path. They see countless boundless worlds everywhere, all their beings and conditions, yet having seen, do not discriminate falsely. The imperturbable travel this path. Understanding everything in the cosmos, most clear about

[83:44]

the ultimate truth, they forever destroy anger, pride, and folly. The virtuous travel this path. Accurately distinguishing sentient beings, they enter into the true nature of all phenomena, spontaneously understanding without relying on others. The space-like travel this path. To all lands throughout space, they go and teach through many examples. What they teach, pure and irrefutable. The supreme sages travel this path. Thoroughly stable, unregressing, they accomplish the noble supreme teaching. Willpower inexhaustible, they reach the other shore. Good practitioners travel this path. All stages, infinitely boundless, their vast, most deep and subtle realms, all they know and see,

[84:47]

without exception, the lions of philosophy travel this path. Understanding the meanings of all expressions, crushing all disputes, they are certain of the truth without a doubt. The great sages travel this path. Getting rid of the errors and ills of the world, giving peace and happiness to all beings, they can be peerless great guides. Those of excellent virtue travel this path. They always give impartially to beings, causing them all to rejoice. Their minds pure, free from all taint, the peerless ones travel this path. Their mental actions are pure and well-tuned. Divorcing sophistry, they speak without fault. Their magnificent auras admired by all, the supreme travel this path. Entering

[85:50]

truth, reaching the other shore, abiding in virtue, minds forever at rest, the Buddhas always protect them. Those who extinguish being travel this path. Detached from self, free from affliction, always proclaiming the truth aloud, they reach all lands in the 10 directions. The incomparable travel this path. Having fulfilled transcendent generosity, adorned by a hundred marks of blessing, all who see them are joyful. The supremely wise travel this path. The state of knowledge hard to enter, they can abide in by subtle wisdom. Their minds ultimately imperturbable. Those firm in practice travel this path. Able to enter all realms of being in the cosmos and find the ultimate wherever they enter.

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Their spiritual powers free and all-embracing, those illumined by truth travel this path. The incomparably great sages cultivate the non-duality of concentration, their minds always in equipoise, enjoying tranquility. The all seers travel this path. The interpenetration and distinction of minute and great lands, they know all in their proper spheres. The mountain kings of knowledge travel this path. Their intellects are always clear and clean without attachments in the world. Keeping the precepts, they reach the other shore. The pure-minded travel this path. Knowledge and wisdom boundless, inexpressible, pervading the space of the cosmos, they ably learn to abide

[87:57]

therein. Those of indestructible wisdom travel this path. Their knowledge enters and pervades the realms of all Buddhas of all times, never for a moment growing tired or wearied. The supreme travel this path. Well able to discern the elements of the ten powers, they know where all paths lead. Their actions are unhindered and they are free. Those embodying virtue travel this path. All the sentient beings there are in the infinite worlds in the ten directions, they will rescue without forsaking. The fearless travel this path. Earnestly practicing the Buddha teachings, their minds ever vigorous and indefatigable, they purify all the worlds. The great dragon kings travel

[88:57]

this path. Knowing the dissimilarities in beings, faculties, and the countless differences in inclination and understanding, they clearly comprehend all kinds of realms. Those who go everywhere travel this path. To infinite lands in the worlds of the ten directions, they go and are born countless times with never a thought of weariness or disdain. The joyful ones travel this path. Radiating nets of countless lights illuminating all worlds, they enter the nature of reality wherever the light shines. The good-minded travel this path. Causing the lands of the ten directions to tremble, countless billions of trillions, they do not cause the beings to fear. This is the path traveled by

[90:01]

benefactors of the world. Understanding all principles of language, they are consummately skilled in dialogue, their brilliant discursive intellect knowing all. This is the path traveled by the fearless. They understand the various lands with various orientations, discerning, thinking, finding the ultimate, causing all to abide in the state of inexhaustibility. This is the path traveled by those of superior intellect. Their virtues are infinitely numerous. They cultivate them all in search of the Buddha way and reach the other shore of them all. This is the path traveled by the inexhaustible workers. The world transcending philosophers with supreme eloquence roar the lion's roar, causing all living beings to reach the other shore. This is

[91:07]

the path traveled by the pure minded. They have already been crowned with the supreme teaching of the Buddhas. Their minds always dwell in the truth. The broad minded travel this path. Sentient beings have innumerable differences. They comprehend their minds thoroughly, maintaining with certainty the treasury of Buddha teachings. Those like polar mountains travel this path. They are able to reveal countless sounds in each and every word, enabling beings to understand in accord with their kind. The unhindered seers travel this path. Their knowledge has impartial access to all rules of language while they dwell in the realm of real truth. This is the path traveled by those who see the essence. Abiding at peace in the deep ocean of truth, able to verify all

[92:14]

actualities, they understand the true aspect of signlessness of things. This is the path traveled by those who see the truth. They travel to every Buddha land over countless, boundless eons, observing and meditating ceaselessly. This is the path traveled by the indefatigable. Infinite, countless Buddhas, their names each different. They clearly see in the space of a point. This is the path traveled by those of pure virtue. They see Buddhas in the space of a point, their number beyond measure or speech. The same true for every phenomenon. The children of Buddha travel this path. Measureless, boundless, countless eons, they clearly see in an instant and know their length

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has no fixed characteristics. This is the path traveled by the liberated. They can cause all who see them to benefit, all planting affinities with the Buddha teaching, yet they have no attachment to their deeds. This is the path traveled by the most excellent. Meeting Buddhas for billions of eons with never a thought of weariness, the joy in their hearts increases more and more. This is the path traveled by those who don't see in vain. Observing the realms of all beings over countless, boundless eons, they've never seen that a single being exists. This is the path of the steadfast heroes. Cultivating boundless stores of virtue and knowledge, they are pure, cool, universal reservoirs of virtue benefiting

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all beings. The foremost of humans travel this path. The various species in the universe filling space, uncountable, they know all exist in terms of words. This is the path traveled by lion roars. Able in each individual concentration to enter countless concentrations, they arrive at the recondite depths of the teaching. The expounders of the moon travel this path. With the power of acceptance, they practice earnestly and reach the other shore. Able to accept the supreme teaching of dispassionate extinction, their minds equanimous and imperturbable. This is the path traveled by those of boundless knowledge. At one seat in one world, their bodies are unmoving, ever tranquil, yet they manifest their bodies

[95:23]

in everything. Those of boundless bodies travel this path. Countless boundless lands they cause to enter at once into one atom, which is able to contain all unhindered. Those of boundless thought travel this path. Comprehending what is so and what is not, they are able to enter the realm of all the ten powers and accomplish the supreme powers of the enlightened. This is the path traveled by the foremost in power. Countless boundless consequences of acts in the in past, future, and present ages, they always comprehend by knowledge. This is the path traveled by those of consummate understanding. Understanding right and wrong timing in the world, they civilize beings according to necessity. In every

[96:28]

case, adapting to their needs. This is the path traveled by those who comprehend. Guarding well their action, speech, and thought, always making them apply the teaching in practice. They divorce all attachments and conquer all demons. This is the path traveled by the wise. Able to skillfully adapt the teachings and able to enter the impartiality of true thusness, their eloquent exposition is inexhaustible. This is the path of Buddha practice. Having fulfilled the method of mental command, able to rest in the treasury of non-obstruction, they comprehend all realms of reality. This is the path of those who delve deeply. Equal in mind, same in knowledge as all Buddhas of all times, they are of one

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nature and one character. This is the path of the unimpeded. Having removed all veils of ignorance and entered deeply into the ocean of knowledge, they bestow pure eyes on all sentient beings. This is the path of those with eyes. Having fulfilled the impartial non-dual practice of spiritual powers of all the guides, they attain the independent power of the enlightened. This is the path of the well-cultivated. They travel through all worlds, showering everywhere the boundless rain of wondrous teaching, causing all to gain certain understanding of the meaning. This is the path of the clouds of teaching. Able to produce non-regressing pure faith in the Buddha's knowledge and liberation, they produce the roots of knowledge and wisdom by faith. This is the path

[98:34]

traveled by those who learn well. Able to know in a single instant all living beings without exception, they comprehend the intrinsic nature of beings' minds. This is the path of those who realize naturelessness. To all lands in the cosmos, countless, they can travel by projection, their bodies most subtle beyond comparison. This is the path of peerless action. Buddha lands are boundless and countless. There are infinite Buddhas therein. Enlightening beings appear before them all, attending, providing, engendering respect. Enlightening beings can, with a single body, enter concentration, become poised in stillness, and cause that body to appear as countless bodies, each rising

[99:34]

from concentration. The abode of enlightening beings is most profound and subtle. Their practices and deeds are free from nonsense. Their minds are pure, always happy, able to cause all beings joy. The differences in faculties and expedience are clearly apparent to their knowledge, yet they realize all faculties have no basis. This is the path of the tamers of the intractable. Able to expediently distinguish with skill, they are versatile masters of all teachings. The worlds of the 10 directions are each different. They live therein and perform Buddha work. Their faculties are subtle, so are their deeds. They are able to expound the truth broadly to beings. Who would not rejoice on hearing them? This is the path traveled by

[100:38]

those equal to space. Their eye of knowledge is pure, without peer. They see all things clearly, this knowledge expediently distinguishing them. This is the path traveled by the peerless. All inexhaustible great virtues they have cultivated to consummation, to cause all beings to be pure. This is the path traveled by the incomparable. Urging all to cultivate the aids to the path, causing all to dwell on the ground of method, they liberate beings without number, without ever forming a concept of beings. They observe all opportunities and affinities, first protecting others' minds, making them non-contentious. Showing all beings the place of peace, this is the path

[101:39]

traveled by the skillful. Perfecting highest ultimate knowledge, replete with measureless, boundless knowledge, they are fearless among all groups of people. This is the path of the knowers of means. All worlds and all phenomena they can enter into with freedom. They also enter all congregations and liberate countless beings. In all lands in the ten directions, they beat the great drum of truth and awaken the living. As givers of teaching, they are unsurpassed. This is the path traveled by the unperishing. With one body sitting cross-legged upright, they fill countless worlds in the ten directions, yet cause their bodies not to be crowded. This is the path of those with the body of

[102:40]

reality. In one doctrine, one statement, they can explain boundless principles and no limit to them can be found. This is the path traveled by those of boundless knowledge. They learn the Buddha's liberations well, attain Buddha knowledge without obstruction, develop fearlessness, and become valiance of the world. This is the path traveled by the skillful. They know the oceans of worlds in the ten directions, and also know the oceans of all Buddha lands, and comprehend the oceans of knowledge and truth. All who see them are filled with joy. Sometimes they show entering the womb, sometimes birth, sometimes the attainment of enlightenment. Thus they cause all worldlings to see.

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This is the path traveled by the unbounded. In countless billions of lands, they manifest themselves entering nirvana, but really they don't give up their vows for extinction. This is the path of the heroic philosophers. The indestructible, esoteric, unique, subtle body is equal to the Buddha's, no different, but all sentient beings each see it differently. This is the path of the one true body. The real cosmos is all equal, without distinction, containing infinite boundless meanings. They enjoy contemplating oneness, minds unmoving. This is the path of knowers of all times. In terms of sentient beings and enlightening beings, their constructions and empowerments are

[104:44]

consummate. Their supporting power is the same as the Buddha's. The supreme upholders of teaching travel this path. Their power of psychic travel is unimpeded, like Buddha's. Their clairvoyance is unhindered and utterly pure. Their auditory faculties, unobstructed, can hear well. This is the path of those with unhindered minds. All their spiritual powers are fully complete, all developed according to their knowledge. They know all without peer. This is the path traveled by the wise. Their minds are rightly concentrated, unwavering. Their knowledge is boundlessly vast. They comprehend all realms. This is the path traveled by the all seers. Having

[105:45]

already arrived at the shore of all virtue, they can deliver beings one after another, their minds ultimately never wearying. This is the path traveled by the constantly diligent. They know and see the teachings of the Buddha's of all times and are born in the family of the enlightened. The Buddha children traveled this path. They have fully developed adaptive speech and skillfully refute all opposition and always can proceed toward enlightenment. This is the path of those with boundless wisdom. One light illumines boundlessly, filling all lands in the ten directions, causing all worlds to gain great brightness. This is the path of the darkness destroyers. According to what should be seen and supported, they manifest the pure body of the enlightened, teaching and edifying

[106:49]

billions of beings and adorning Buddha lands the same way. In order to enable sentient beings to transcend the world, they cultivate all the sublime practices. This activity is boundlessly great. How could anyone be able to know? Even if the body were reproduced to an unspeakable number, equal to the space of the cosmos, and all should together laud their virtues, they could not finish them in a billion eons. Enlightening beings virtues have no bounds. They have fulfilled all cultivation. Even countless boundless Buddhas could not tell if them all in measureless eons. How much less could mundane gods and humans, listeners and self illumined ones be able in unlimited eons to sing their praises exhaustively.

[107:54]

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